The Black Box World (46)

In fact, the true principle is that the inner representation depends upon the outer representation for its existence: first there is the outer representation, and then the inner representation. If there were no outer representation, there would be no inner representation. So when a person destroys an object, it is not merely the inner representation that is destroyed—the outer representation must certainly also be destroyed, and moreover the outer representation is destroyed first, with the inner representation immediately following in its destruction. The outer representation of that object is certainly destroyed, or has disappeared, so that others can no longer make use of it or see it again; this certainly means the outer representation no longer exists.

That is why it is said that destroying things is an offense, stealing is an offense, and killing is an offense. It is precisely because the outer representation is destroyed, causing others to suffer loss so that they can no longer obtain and make use of it—not merely involving one's own inner representation. If destroying only one's own inner representation were involved, then killing hundreds of millions of people would carry no offense at all, and no one could do anything about it. Therefore, killing people, felling trees, destroying property, and stealing all involve the substance of the outer representation, and thus there is an offense.

Since the six consciousnesses can only contact the inner representation and cannot contact the outer representation, why can the actions and creations of the six consciousnesses still involve changes in the outer representation? Herein lies a great secret. The outer representation is the relatively real material world composed of the four great elements outside. This "realness" is also spoken of only in relative terms with respect to the inner representation; in fact it is not real either—it is conjured forth by the tathāgatagarbha, and its substance is still illusory. The true dharma is only the eighth consciousness, the tathāgatagarbha; all other dharmas are illusory.

There is a saying: affliction is itself bodhi. Affliction, on the one hand, refers to greed, hatred, and delusion—killing, arson, and other such unwholesome dharmas—and on the other hand, refers to everyday trivial matters such as eating, drinking, and bodily functions. Bodhi refers precisely to the tathāgatagarbha. All dharmas are manifested and sustained by the tathāgatagarbha, and the outer representation is likewise so. Thus the arising, abiding, changing, and ceasing of the outer representation are all accomplished by the tathāgatagarbha, and the inner representation, of course, is also manifested and sustained by the tathāgatagarbha. All changes in mountains, rivers, and the great earth are the doing of the eighth consciousness, the tathāgatagarbha; the arising, abiding, changing, and ceasing of all dharmas are the doing of the eighth consciousness, the tathāgatagarbha. The six consciousnesses can never directly change the outer representation, because there are no seeds within the six consciousnesses and they do not correspond to the outer representation; moreover, the six consciousnesses are dharmas that arise later—there must first be the inner representation before the six consciousnesses can exist. Therefore the six consciousnesses cannot directly change the outer representation. But the tathāgatagarbha contains the seeds of the four great elements and the seeds of the seven great elements; therefore all dharmas are decided by the tathāgatagarbha. Thus the direction for investigating these questions is already very clear.

Since the six consciousnesses can only contact the inner representation and cannot contact the outer representation, why can the actions and creations of the six consciousnesses still involve changes in the outer representation? Herein lies a great secret. When my hand picks up a book from the table, the hand can only contact the book's inner representation—what is picked up is the book of the inner representation—yet the book of the outer representation is no longer on the table, and others can no longer see it or take it. What, then, is the connection between the inner and outer representations? Which comes first, the inner representation or the outer representation? Of course, the outer representation comes first. Which changes first, the outer representation or the inner representation? Of course, the outer representation changes first. Where does the inner representation come from? Of course, it is manifested by the eighth consciousness, the tathāgatagarbha, in accordance with the outer representation.